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路加福音生命读经 · 第44篇

人救主为著完成救赎将自己交与死（一）

The Man-Savior’s Presentation of Himself to Death for Redemption (1)
1读经：路加福音19:28-48。在已过的信息里，我们交通到路加福音的前三段：引言，（路一1～4，）对在人性里带著神性之人救主的豫备，（路一5～四13，）以及人救主在祂带著神圣属性之人性美德中的职事，（路四14～十九27，）包括在加利利，（路四14～九50，）并从加利利到耶路撒冷途中的职事。（路九51～十九27。）现在我们来到这卷福音书的第四段─人救主为著完成救赎将自己交与死。（路十九28～二二46。）救主在十九章二十七节完成了祂的职事以后，时候到了，祂就上耶路撒冷去，为著成就永远的救赎，将自己交与神所命定的死。
1Scripture Reading: Luke 19:28-48 In the foregoing messages we covered the first three sections of the Gospel of Luke: the introduction (1:1-4), the preparation of the Man-Savior in His humanity with His divinity (1:5—4:13), and the ministry of the Man-Savior in His human virtues with His divine attributes (4:14—19:27) both in Galilee (4:14—9:50) and on the way from Galilee to Jerusalem (9:51—19:27). Now we come to the fourth section of this Gospel—the Man-Savior’s presentation of Himself to death for redemption (19:28—22:46). After the Savior finished His ministry in 19:27, the time came for Him to go up to Jerusalem to present Himself to the death ordained by God for the accomplishment of eternal redemption
2主在山顶上变化形像，是在祂加利利的职事快要结束之时。那次的变化形像，正如在路加福音所记载的，目的是要给门徒看见，要享受禧年，就需要有变化形像所表征的变化。人救主完成了祂在加利利的职事之后，就开始了从加利利到耶路撒冷的漫长旅程。
2The Lord’s transfiguration on the mountaintop took place toward the end of His ministry in Galilee. The purpose of that transfiguration as reported in the Gospel of Luke was to show the disciples that for the enjoyment of the jubilee there is the need of transformation signified by transfiguration. After completing His ministry in Galilee, the Man-Savior began to make the long journey from Galilee to Jerusalem
救恩、事奉、禧年的享受
SALVATION, SERVICE, AND THE ENJOYMENT OF THE JUBILEE
3从加利利到耶路撒冷的旅程上，主与祂的门徒有多次谈话，在那些谈话中说到一些重要的事。首先，主给门徒看见如何接受神的救恩。然后，主向他们启示如何事奉神。接受神的救恩，就是今天在恩典时代享受祂的禧年。事奉神使我们有资格进入要来的国度，在来世享受禧年。在路加福音，主至少五次说到如何跟随祂并事奉祂，使我们有资格进入要来的国度，在来世享受禧年。祂在路加十四、十六、十七、十八和十九章都说到这点。在十九章祂讲了一个比喻，说到奴仆用新领受的恩赐事奉祂（路十九11～27。）我们是从主领受了恩赐的奴仆，需要为祂赚取利润，好使我们有资格承受这地，并作王治理这地。所以，在千年国里有分于要来的禧年，乃是给得胜圣徒的赏赐。
3While the Lord was making the journey from Galilee to Jerusalem, He had a number of talks with His disciples. In those talks certain main things were covered. First, the Lord showed the disciples how to receive God’ss alvation. Then He revealed to them how to serve God. To receive God’ss alvation is to enjoy His jubilee today in the age of grace. Serving God qualifies us to enter into the coming kingdom to enjoy the jubilee in the next age. At least five times in the Gospel of Luke the Lord speaks concerning how to follow Him and serve Him so that we may be qualified to enter into the coming kingdom and enjoy the jubilee in the next age. He speaks of this in chapters fourteen, sixteen, seventeen, eighteen, and nineteen, where He gives the parable of the servants who received gifts with which to serve Him (19:11-27). As servants who have received gifts from the Lord, we need to make a profit for Him so that we may be qualified to inherit the earth and rule over it as kings. Participating in the coming jubilee in the millennium, therefore, will be a reward to the overcoming saints.
4人救主的职事最初行在加利利。这职事开始于祂宣扬恩典的禧年，继续直到祂变化形像。主的变化形像，表征所有跟随祂的人都需要变化，好有分于禧年的享受。主完成了祂在加利利的职事以后，就离开加利利往耶路撒冷去。祂在从加利利到耶路撒冷的路上，一再教导祂的门徒和跟随者如何接受神的救恩，就是如何接受神的国（这国实际上就是人救主自己），好进入今天禧年的享受里。主也教导他们，跟随祂并事奉祂需要撇下物质的东西。我们必须胜过一切的打岔与拦阻，使我们可以爱神到底，并忠信的事奉祂。然后我们就有资格进入来世的国度，并在千年国里完全有分于禧年。我们都需要看见，在今世享受基督作神的国，使我们有资格在来世享受祂作禧年。换句话说，现今对基督的享受，使我们有资格在来世进一步享受祂。然而，千千万万，甚至无数相信主并接受祂救恩的人，却没有享受祂。他们今天没有享受主，就使他们没有资格在来世享受祂作禧年。我们需要对这事实有深刻的印象，就是今天对基督的享受，使我们有资格在来世享受禧年，甚至将我们引进这享受中。所以，让我们学习在召会生活里享受基督，使我们有资格在国度时代享受祂。主耶稣在路加四章所宣扬的禧年有三个时期：第一，今世恩典的时期；第二，来世国度的时期；第三，在新天新地里直到永远的新耶路撒冷时期。这些是享受禧年的三个时期。今世的禧年是豫尝，来世的禧年要比今天的禧年更丰满。至终，在新耶路撒冷里，我们要享受禧年到最丰满的地步，直到永远。在那里所有的信徒都要享受基督作禧年。到永世要有一个见证，就是主耶稣是我们的禧年，祂已经释放我们脱离辖制，带我们进入对经过过程之三一神完满的享受。
4The Man - Savior’s ministry was carried out first in Galilee. It began with His proclaiming the jubilee of grace, and it continued until His transfiguration. The Lord’s transfiguration signifies that all His followers need to be transformed in order to share in the enjoyment of the jubilee. After completing His ministry in Galilee, the Lord left Galilee for Jerusalem. On the way from Galilee to Jerusalem, He repeatedly taught His disciples and followers how to take God’ss alvation, that is, how to receive the kingdom of God, which is actually the Man-Savior Himself, in order to enter into the enjoyment of the jubilee today. The Lord also taught them that to follow Him and serve Him, we need to renounce material things. We must overcome all distractions and frustrations so that we may love Him to the uttermost and serve Him faithfully. Then we shall be qualified to enter into the kingdom in the coming age and have the full participation of the jubilee in the millennium. We all need to see that enjoying Christ as the kingdom of God in this age qualifies us to enjoy Him as the jubilee in the next age. In other words, the present enjoyment of Christ qualifies us to enjoy Him in a further way in the coming age. However, thousands and even millions of those who believe in the Lord and who have received His salvation do not enjoy Him. This failure to enjoy the Lord today will disqualify them from enjoying Him as the jubilee in the coming age. We need to be impressed with the fact that today’s enjoyment of Christ qualifies us to have the enjoyment of the jubilee in the next age and even ushers us into this enjoyment. Therefore, let us learn to enjoy Christ in the church life so that we may be qualified to enjoy Him in the kingdom age. The jubilee proclaimed by the Lord Jesus in chapter four of Luke is of three stages: first, the stage of grace in this age; second, the stage of the kingdom in the coming age; and third, the stage of the New Jerusalem in the new heaven and new earth for eternity. These are the three stages of the enjoyment of the jubilee. The jubilee in this age is a foretaste. The jubilee in the coming age will be fuller than today’s jubilee. Ultimately, in the New Jerusalem we shall enjoy the jubilee to the fullest extent for eternity. There all believers will enjoy Christ as the jubilee. For eternity there will be a testimony that the Lord Jesus is our jubilee, that He has set us free from bondage and has brought us into the full enjoyment of the processed Triune God.
祭司与供物
THE PRIEST AND THE OFFERINGS
5路加福音可分为七段：引言，（路一1～4，）对在人性里带著神性之人救主的豫备，（路一5～四13，）人救主在祂带著神圣属性之人性美德中的职事，（路四14～十九27，）人救主为著完成救赎将自己交与死，（路十九18～二二46，）人救主的死，（路二二47～二三仍46，）人救主的复活，（路二四1～49，）以及人救主的升天。（路二四50～53。）在本篇信息中，我们要来看本书的第四段─人救主为著完成救赎将自己交与死。
5The Gospel of Luke may be divided into seven sections: the introduction (1:1-4), the preparation of the Man-Savior in His humanity with His divinity (1:5—4:13), the ministry of the Man-Savior in His human virtues with His divine attributes (4:14— 19:27), the Man-Savior’s presentation of Himself to death for redemption (19:28—22:46), the death of the Man-Savior (22:47—23:56), the resurrection of the Man-Savior (24:1-49), and the ascension of the Man-Savior (24:50-53). In this message we shall begin to consider the fourth section of this book— the Man-Savior’s presentation of Himself to death for redemption
6主耶稣远从加利利往耶路撒冷去，目的是要被治死。祂知道在耶路撒冷，祂要在祭坛上将自己献给神。在利未记，献在祭坛上的供物乃是基督的豫表；在新约的应验里，祭坛乃是十字架。圣经启示基督不仅是供物，也是献祭的祭司，将供物献给神。这就是说，祂既是祭司，又是供物。祂是献祭的祭司，将自己交给祭坛，交给十字架。基督既是供物又是祭司的思想，清楚的启示在希伯来书。在希伯来书，我们看见基督是大祭司，将自己献给神，作永远的祭物。（来九11，14。）现今在路加福音，我们看见基督从祂作工的地方加利利下来，到祂要被治死的地方耶路撒冷。在耶路撒冷，祂是供物，又是祭司，在十字架上将这供物献给神。
6The Lord Jesus made the long journey from Galilee to Jerusalem for the purpose of being put to death. He knew that in Jerusalem He would present Himself to God on the altar. In the book of Leviticus the offerings offered on the altar are types of Christ, and in the New Testament fulfillment the altar is the cross. The Bible reveals that Christ is not only the offerings, but also the offering Priest to offer the sacrifice to God. This means that He is both the Priest and the offerings. As the offering Priest, He presented Himself to the altar, to the cross. The thought that Christ is both the offering and the Priest is revealed clearly in the Epistle of Hebrews. In Hebrews we see that Christ is the High Priest who offered Himself to God as the eternal sacrifice (Heb. 9:11, 14). Now in the Gospel of Luke we see that Christ went down from Galilee, the place where He was working, to Jerusalem, the place where He would be put to death. In Jerusalem He would be both the offering and the Priest presenting this offering to God on the cross
凯旋的进入耶路撒冷
ENTERING INTO JERUSALEM TRIUMPHANTLY
7主耶稣不是在加利利被法利赛人捉拿，然后被带到耶路撒冷处死。相反的，祂上耶路撒冷是祂自己主动的。不仅如此，祂不是像贼一样潜入耶路撒冷，乃是公开的进城。祂将近耶路撒冷的时候，就豫备自己，以君王的身分进城。不过，祂的进城不像显赫的君王，乃像谦卑的君王。祂不是骑著马，乃是骑著驴驹，就是神的主宰为祂豫备好的。
7The Lord Jesus was not arrested by the Pharisees in Galilee and then brought by them to Jerusalem to be put to death. On the contrary, He went to Jerusalem of His own initiative. Furthermore, He did not sneak into Jerusalem as a thief, but entered the city in a public way. When He drew close to Jerusalem, He prepared Himself to enter the city as a King. However, He did not enter the city as a king in splendor but as a King in humility. Instead of riding on a horse, He rode on a colt that sovereignly was made ready for Him.
8这匹驴驹怎样豫备好给主用，乃是一个奥秘。主只是对两个门徒说，『你们往对面村子去，进去的时候，必看见一匹驴驹栓在那里，是从来没有人骑过的，把牠解开牵来。』（路十九。）主接著告诉门徒，若有人问为甚么解驴驹，他们应当说，『因为主需要牠。』（路十九31。）门徒去了，就看到驴驹，正如主告诉他们的。有人问他们为甚么解驴驹，他们就回答说，『因为主需要牠。』（路十九34。）然后他们把驴驹牵到耶稣那里，『把自己的衣服搭在上面，扶著耶稣椅上。』（路十九35。）豫备驴驹看起来不是一件大事。实际上，驴驹这样奥秘的豫备乃是大事。只有创造宇宙的主能作这样的事。无疑的，主耶稣是真正的君王。祂简短的告诉门徒驴驹的事，门徒接受了祂的话，照著去作，所发生的每一件事，正如祂所说的。
8How this colt was prepared for the Lord’su se is a mystery. The Lord simply told two of His disciples, “Go into the village opposite you, in which, as you are entering, you will find a colt tied, on which no man has ever yet sat. Untie it and bring it” (19:30). The Lord went on to tell the disciples that if they were 30 asked why they were untying the colt, they should say, “Because the Lord needs it” (v. 31). The disciples went away and found the colt just as the Lord had told them. When they were asked why they were untying the colt, they replied, “Because the Lord needs it” (v. 34). Then they brought the colt to Jesus, “and throwing their garments on the colt, they put Jesus on it” (v. 35). It may seem that the preparation of the colt was not a great matter. Actually, for the colt to be prepared in such a mysterious way was something great. Only the Creator of the universe could do such a thing. No doubt, the Lord Jesus is the real King. He spoke a brief word to His disciples concerning the colt. When they took His word and acted on it, everything happened exactly as He said it would.
9十九章三十七、三十八节说，『当祂临近耶路撒冷，正下橄榄山的时候，全群的门徒因所见过的一切异能，就欢乐起来，大声赞美神，说，在主名里来的王，是当受颂赞的！在天上有和平，在至高之处有荣耀！』把驴驹牵到主耶稣那里的门徒，也许带头兴奋起来，因为他们相信凯旋的进入京城，目的是要接管那个国家。根据约翰十二章，叫拉撒路复活是个大神迹，吸引人到主那里。那个神迹是在逾越节之前不久发的；逾越节乃是主耶稣作神的羔羊被治死的时候。祂在被杀以前不久，叫拉撒路从死人中复活，那个神迹使许多人拥挤祂。不过，路加没有记载这个神迹。主从伯大尼往耶路撒冷去的时候，有一个盛大的庆祝。耶路撒冷的圣殿是建造在摩利亚山（后称锡安山）上，就是亚伯拉罕献以撒的地方，而伯大尼是在橄榄山脚。在这两座山中间有一个山谷。我相信主通过这山谷时，有很长的庆祝队伍随著祂。在这庆祝队伍里面的人都很兴奋，甚至欣喜若狂。法利赛人对这种光景不能作甚么，他们大感惊奇，彼此说，『你看世人都跟随祂去了。』（约十二19。）
9Luke 19:37 and 38 say, “And as He was already drawing near to the descent of the Mount of Olives, all the multitude of the disciples began, as they were rejoicing, to praise God with a loud voice for all the works of power which they had seen, saying, Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” The disciples who brought the colt to the Lord Jesus may have taken the lead to be excited, for they believed that the triumphant entry into the capital was for the purpose of taking over the country. According to John 12, the raising of Lazarus was a great miracle that attracted people to the Lord. That miracle took place shortly before the feast of the Passover, which was the time for the Lord Jesus as the Lamb of God to be put to death. Not long before He was killed, He raised Lazarus from the dead, and that miracle caused many to crowd around Him. Luke, however, does not record this miracle. There was a great celebration as the Lord traveled from Bethany to Jerusalem. The temple in Jerusalem was built on Mount Moriah (later called Zion), the place where Abraham offered Isaac, and Bethany is located at the foothill of the Mount of Olives. Between these two mountains there is a valley. I believe that as the Lord passed through this valley, He was followed by a long parade of celebration. Those in this celebration were excited and even beside themselves with joy. The Pharisees, who were not able to do anything about the situation, were greatly surprised. They said to one another, “Behold, the world has gone after him” (John 12:19).
为耶路撒冷哀哭
LAMENTING OVER JERUSALEM
10主耶稣将近耶路撒冷的时候并不喜乐，反而为那城哀哭。在群众当中，一定只有祂哀哭。其他的人都在庆祝、欢乐并向神喊出赞美。门徒也许彼此说，『这是何等的庆祝！我们的王不久就要接管这个国家。我们是祂的跟随者，我们要有分于祂的治理。』这也许是跟随主之人的想法，但这必定不是主的想法：『耶稣临近的时候，看见那城，就为她哭泣。』（路十九41。）
10As the Lord Jesus drew near to Jerusalem, He was not joyful. Instead, He lamented over the city. Of all those in the crowd, He must have been the only one who lamented. All the others were celebrating, rejoicing, and shouting praises to God. The disciples may have said to one another, “What a celebration this is! Our King will soon take over the country. We are His followers, and we shall participate in His ruling.” This may have been the thought of the Lord’s followers, but it certainly was not His thought. “As He drew near, seeing the city, He wept over it” (v. 41
11在十九章四十二至四十四节，我们看见主为那城哭泣时所说的话：『巴不得你在这日子，知道关系你平安的事。无奈这事现今在你眼前是隐藏的。因为日子将到，你的仇敌要给你筑起土垒，周围环才你，四面困住你，并要把你铲平，摔毁你里面的儿女，不容你里面有一块石头留在石头上，因你不知道眷顾你的时候。』四十二节的平安要在救主回来以后，以色列国复兴的时44候。（徒一6。）主后七十年，提多带著罗马军队把耶路撒冷铲平、摔毁。四十四节的眷顾，是指救主在神悦纳人的禧年第一次来临，在恩典中眷顾他们。（路二10～14，四18～22。）在主的哀哭中祂似乎说，『哦，耶路撒冷，可怜的耶路撒冷！我巴望你知道你的日子。现在是眷顾你的日子，但你却不察觉。我给你们眷顾，你们不感激。你们需要看见，我死而复活，又升到天上以后不久，不同的日子要临到你，在那日你们要被铲平。』后来，罗马军队毁灭了耶路撒冷城。约瑟夫（Josephus）的叙述详细的说出那是多可怕的毁灭。在庆祝当中，人救主并不喜乐，反而忧伤。祂就要凯旋的进入耶路撒冷，但祂却对这城动了怜恤。
11In 19:42-44 we see what the Lord said as He wept over the city: “If you knew in this day, even you, the things that are for your peace! But no with as been hidden from your eyes. For days will come upon you when your enemies will throw up a rampart before you, and will encircle you, and will press you in on every side, and will level you to the ground, and your children within you, and they will not leave a stone upon a stone in you, because you did not know the time of your visitation.” The peace in verse 42 will be in the restoration of Israel (Acts 1:6) after the Savior’s return. The Greek word rendered “level” in verse may also be translated “dash.” Jerusalem was leveled, dashed, to the ground in A. D. 70 by Titus with the Roman army. The word “visitation” in verse 44 refers to the Savior’s first coming to visit them in grace in the acceptable year of the Lord (Luke 2:10-14; 4:18-22). In His lamentation the Lord seemed to be saying, “O Jerusalem, poor Jerusalem! I wish that you knew your days. This is the day of your visitation, but you do not recognize it. You are not grateful for the visitation I am rendering you. You need to realize that not long after I die and am resurrected and ascend to the heavens, a different day will come upon you. In that day you will be leveled to the ground.” Later, the Roman army destroyed the city of Jerusalem. The narration of Josephus shows in detail what a terrible destruction that was. In the midst of the celebration the Man - Savior had sorrow instead of joy. He was about to make a triumphant entry into Jerusalem, but He was moved with compassion for the city.
洁净圣殿并施教
CLEANSING THE TEMPLE AND TEACHING IN IT
12十九章四十五、四十六节说，『耶稣进了殿，就赶出作买卖的人，对他们说，经上记著，「我的殿必作祷告的殿。」你们倒使牠成为贼窝了。』主进殿的目的是要洁净殿。你知道殿里有些甚么？殿里满了玛门和物质的东西，满了买卖的事。这是主洁净殿的原因。
12Luke 19:45 and 46 say, “And entering into the temple, He began to cast out those who were selling, saying to them, It is written, And My house shall be a house of prayer, but you have made it a robbers’ cave.” The Lord entered into the temple for the purpose of cleansing it. Do you know what was in the temple? The temple was filled with mammon and material things, filled with the matters of buying and selling. This was the reason the Lord cleansed the temple
13主从加利利到耶路撒冷的路上，强调需要胜过玛门和物质的产业。祂甚至说，我们若要跟从祂，就需要撇下自己的产业，远离物质事物麻醉的影响。因为祂所要求门徒撇下的事物充斥在殿里，所以祂进到殿里洁净那殿。主洁净殿，指明祂在十字架上将自己献给神，为要产生洁净的殿。这就是说，祂的死有一个功效，就是产生一个纯净、洁净的殿─召会。我们这样说乃是根据新约中清楚的启示。新约启示主耶稣受死，要产生许多子粒，形成一个饼，就是基督的身体。（约十二24，林前十17。）这身体就是召会，（弗一22～23，）召会乃是神的殿。（弗二21，林前三16。）这殿与贼窝形成对比，乃是纯净且洁净的家，作神的居所。人救主凯旋的进入耶路撒冷，目的不是要接管那个国家。主进入耶路撒冷，是要把自己交与包罗万有的死，交与神所命定的死。这死不仅要带进禧年，也要为神产生洁净且纯净的居所。
13On His journey from Galilee to Jerusalem, the Lord emphasized the need to overcome mammon and material possessions. He even said that in order to follow Him we need to renounce our possessions and stay away from the stupefying effects of material things. Because what He required His disciples to renounce was prevailing in the temple, He went into the temple to cleanse it. The Lord’s cleansing of the temple indicates that His presenting of Himself on the cross to God was for the producing of a cleansed temple. This means that His death has the effect of producing a church that is a purified, cleansed temple. Our basis for saying this is the clear revelation in the New Testament. The New Testament reveals that the Lord Jesus died to produce many grains that would be formed into one loaf, which is the Body (John 12:24; 1 Cor. 10:17). This Body is the church (Eph. 1:22-23), and the church is the temple of God (Eph. 2:21; 1 Cor. 3:16). This temple, in contrast to the robbers’ cave, is a purified and cleansed house for God’s dwelling place. The Man-Savior’s triumphant entry into Jerusalem was not for the purpose of taking over the country. The Lord entered into Jerusalem to present Himself to an all-inclusive death, to the death ordained by God. This death would not merely bring in the jubilee; it would also produce a cleansed and purified dwelling place for God
14我年轻的时候，只知道主进入耶路撒冷并洁净殿；我不知道这些事的意义。现在我能刚强的宣告，主真正的关切乃是要顾到殿。祂十二岁的时候，『看到祂在殿里；（路二46；）祂三十岁出来尽职时，洁净了殿。（约二14～16。）祂因著关心父的权益，就对父母说，『岂不知我必须以我父的事为念么？』（路二49。）这指明祂顾到殿，就是神的居所，由神照著祂永远的经纶所拣选的人所组成。所以，殿是神圣经纶的中心点、焦点。在主十二岁时、三十岁开始尽职事时、以及祂地上职事的末了，祂都关心这事。人救主进入耶路撒冷，将自己当作包罗万有的供物献给神。但祂在这样献上自己以前，再次表达出祂关心父的权益，关心父的居所。
14When I was young, I knew only that the Lord entered into Jerusalem and cleansed the temple. I did not know the significance of these things. Now I can declare strongly that the Lord’s real concern was to take care of the temple. When He was twelve, He was found in the temple (Luke 2:46), and when He came forth to minister at the age of thirty, He cleansed the temple (John 2:14-16). Because He was concerned with His Father’sin te rests, He said to His parents, “Did you not know that I must be in the things of My Father?” (Luke 2:49). This indicates that He cared for the temple, God’s dwelling place composed of His chosen ones according to His eternal economy. Therefore, the temple is the central point, the focal point, of God’secon o my. The Lord was concerned for this when He was twelve, when He began to minister at the age of thirty, and when He reached the end of His earthly ministry. The Man-Savior entered into Jerusalem to present Himself to God as the all-inclusive offering. But before presenting Himself in this way, He once again expressed His concern for the interests of His Father, for the Father’s dwelling place.
15主耶稣与门徒相反，祂不关心为自己得国的事，祂惟一的关切乃是神的百姓成为神的居所。照新约完全的启示著，主进耶路撒冷所关心的，乃是要产生一个洁净的殿，作神的居所。
15In contrast to the disciples, the Lord Jesus was not concerned with gaining a kingdom for Himself. His only concern was that God’sp eople become God’s dwelling place. According to the full revelation of the New Testament, the Lord’s concern in entering into Jerusalem was to produce a purified temple for God’s dwelling place